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Floored by @HoussamElokda and Suzanne Merchant's wonderful presentations & reflections on Muslim urban spaces at @CCMS_SFU and @opencityevents' Ramadan dialogue, the Making and Meaning of Muslim Space. What a gift!
@HoussamElokda began by talking about separation and union in Islamic theology; we are born in a state of separation from Allah (swt) & seek reunification. He cited the example of the Prophet Muhammad (pbuh) who retreated to the Cave of Hira', where Islam was first revealed.
This is an example of how, one of the key spaces for Muslims is "no space" - a space that is free of outside distractions. Mosques provide that space for many.
Mosques also act as crucial collective spaces, and @HoussamElokda mentioned the importance of congregating in Islam.
Mosques also act as crucial collective spaces, and @HoussamElokda mentioned the importance of congregating in Islam.
This emphasis on collective space carries over to the domestic sphere as well; multifamily, multi-generational housing has been common in Muslim communities for centuries. Interestingly, these formats are now increasingly popular in North America as a response to housing crises.
@HoussamElokda's presentation brought in examples from across Asia, Africa, and the Middle East, showing different ways in which diverse Muslim communities have approached architecture and built urban spaces.
One of the interesting examples related to privacy, which has always been important for Muslims. After the oil boom in the UAE, Western architects were brought in & single family homes became popular, but open front yards & backyards didn't work, so walled McMansions emerged.
Such houses also often had balconies that were ostensibly designed to provide access to street views, but in the UAE, they would eventually get converted to rooms because people thought it was rude to sit in the balcony and look into someone else's front yard.
@HoussamElokda concluded by noting that we need to understand where Muslims are, their relationship to God, their relationship to community, and how they want to express themselves; we need to think about building agency for all kinds of Muslims to have a say in shaping spaces.
On to Suzanne Merchant's presentation. As an architect, she identified that as there is no blueprint for Muslim spaces, you need to identify a process for building Muslim spaces.
A common notion for Muslim spaces is those where we experience a consciousness of God.
A common notion for Muslim spaces is those where we experience a consciousness of God.
She also noted that trying to identify Muslim spaces can also run the risk of trying to identify what is or what is not Muslim, and create exclusionary spaces.
This was a recurring theme in the conversation - that different Muslims experience "Muslim spaces" differently.
This was a recurring theme in the conversation - that different Muslims experience "Muslim spaces" differently.
Suzanne pointed to the design of the Australian Islamic Centre which, instead of a minaret or dome, is marked by golden skylights.
Here's some more on the mosque: https://www.smh.com.au/national/glenn-murcutt-on-mosque-without-minarets-and-architecture-designed-to-transform-20161202-gt2dah.html
(Photo by Anthony Browell in @Dezeen)
Here's some more on the mosque: https://www.smh.com.au/national/glenn-murcutt-on-mosque-without-minarets-and-architecture-designed-to-transform-20161202-gt2dah.html
(Photo by Anthony Browell in @Dezeen)
Suzanne: to talk about Muslim space is also to talk about embodied Muslim experience. It's a conversation that takes place in the qalb - the heart, not the mind. In Islamic thought, the seat of knowledge is the heart.
Suzanne reminded me of @XazaarAdjame's note: cities don't have to be neat, orderly places; fragmentation can be a means for different communities to articulate & exercise the right to the city in the way they choose.
The Right to the City (Simone, 2005) https://www.tandfonline.com/doi/abs/10.1080/13698010500268189
The Right to the City (Simone, 2005) https://www.tandfonline.com/doi/abs/10.1080/13698010500268189
In 2016, @XazaarAdjame built on this and identified Blackness as urban method, looking at how the urban practices of black residents have shaped urban life (especially in America, where Black Muslims have shaped Muslim urbanism).
"How does one get at a city that is more than its multiple manifestations, that exceeds any definitive attempt to pin it down and that yet remains something specific, and not simply a potential-making machine?"
It's Just the City After All (Simone, 2016) https://onlinelibrary.wiley.com/doi/abs/10.1111/1468-2427.12275
It's Just the City After All (Simone, 2016) https://onlinelibrary.wiley.com/doi/abs/10.1111/1468-2427.12275
"How does one engage the very concrete efforts that constructed the city with all the layers of physical and cultural memory that new regimes usually attempt to cover up, and all that the city does not show..."
"...either because its inhabitants are prohibited from paying attention or because whatever is considered normative or spectacular in city life has to get rid of the messy labor and politics that brought it about."
..which brings us back to thinking of Muslim [immigrant] spaces.
..which brings us back to thinking of Muslim [immigrant] spaces.
We (~20 different participants) then had a brief but lovely discussion about what Muslim spaces look like. For some it is about physical space; for others, it's about the experiences and what you do in the space; yet others spoke about Muslim spaces defined by people & community.
We talked about how men and women experience Muslim spaces differently, how mosques have often been places where women are marginalized, judged, policed, and assaulted. What may be a sanctuary for some Muslims may not be a sanctuary for other Muslims, esp noting spiritual abuse.
In this context, you should all read @SidrahMay's essay on spiritual abuse trauma in @Muslim_Link: https://muslimlink.ca/stories/how-the-call-to-prayer-controversy-can-build-compassion-for-muslims-with-spiritual-abuse-trauma
And on spiritual abuse in Muslim spaces, also consult @hurma_project, founded by @IngridMattson.
And on spiritual abuse in Muslim spaces, also consult @hurma_project, founded by @IngridMattson.
Someone asked, "Can we define a Muslim space that can speak to everybody in the same way?"
My understanding of Islam is that it can meet both universal and particular needs. Muslim people & communities are diverse yet similar in their acknowledgment of a single Divine.
My understanding of Islam is that it can meet both universal and particular needs. Muslim people & communities are diverse yet similar in their acknowledgment of a single Divine.
Participants noted that Muslim spaces are not just mosques (also include cemeteries), are not just public (also include domestic sphere), are not just physical (can be online gatherings too), are not just permanent (can be temporary as well, like sporting venues).
Finally, participants noted that Muslim spaces differ greatly when Muslims are the minority or the majority.
In Canada, this highlights the importance of non-Muslims in the development of Muslim spaces. Grateful for ppl like @Jay_Pitter, @CheryllCase, @anotherglassbox, & more.
In Canada, this highlights the importance of non-Muslims in the development of Muslim spaces. Grateful for ppl like @Jay_Pitter, @CheryllCase, @anotherglassbox, & more.
Wrapping up this thread at last - another thank you to @CCMS_SFU, @opencityevents, @HoussamElokda, & Suzanne Merchant for creating a really wonderful space for this Muslim tonight. Jazakallahu khairan!
